'one supported by bare insight', is the commentarial term for one who, without having attained any of the meditative absorptions Jhanas, has realized only by the support of insight Vipassana one or several of the supra-mundane paths see: ariya-puggala In Vis.M XVIII, he is called suddha-vipassanā-yānika as distinguished from 'one who has tranquillity as vehicle' samathayānika. Though the primary meaning of sukkha as intended here is as stated above, subcommentaries e.g. D. Tīkā employ also the literal meaning of sukkha i.e. 'dry':;His insight is dry, rough, unmoistened by the moisture of tranquillity meditation.; This justifies a frequent rendering of this term by 'dry-visioned' or 'having dry insight', which, however, should not lead to misconceptions about the nature of insight meditation as being 'dry' or 'merely intellectual', while in fact the development of insight will produce rapture pīti and a sense of urgency samvega in the meditator.

'beautiful or attractive object of mind'; it may become an inducement to the arising of sense-desire kāmacchanda see: nīvarana,No other thing do I know, o Bhikkhus, through which in such a degree sense-desire may arise, and once arisen will continue to grow, as an attractive object. Whoso does not wisely consider an attractive object, in him sense-desire will arise, and once arisen will continue to grow; A. I, 2.

(same as above)'attachment or clinging to mere rules and ritual', is the 3rd of the 10 mental chains samyojana, and one of the 4 kinds of clinging upādāna. It disappears on attaining to Stream-entry sotāpatti.

A rarely used term in Theravada Buddhism, identifying enlightened 'disciples of a Buddha' as Buddhas. These disciples are those enlightened individuals who gain Nibbana by hearing the Dhamma as initially taught by a Sammasambuddha. They might also lead others to enlightenment, but cannot teach the Dhamma in a time or world where it has been forgotten, because they depend upon a tradition that stretches back to a Sammasambuddha.

When the term Sāvakabuddha is used, it refers to a third type of Buddha, other than the Sammasambuddha and Paccekabuddha. The term Savakabuddha is used in Theravadin commentaries, and does not occur in the scriptures of the Pali Canon. The term regularly appears in Mahayana texts such as in Mahayana texts like Shantideva's Bodhisattvacharyavatara and in the Tibetan tradition. Śrāvaka (Pāli: Sāvaka) literally means "one who hears", i.e. a Buddhist who follows the path to enlightenment by means of hearing the instructions of others.

'eternity-belief', is the belief in a soul or personality existing independently of the 5 groups of existence, and continuing after death eternally, as distinguished from the 'annihilation-belief' uccheda-ditthi i.e. the belief in a personality falling at death a prey to absolute annihilation.

The special bodily relics found amongst the bone remains after the cremation of Buddha and most Arahants. The extreme heat of the fire usually causes the larger bone segments to disintegrate and break up, leaving many small, often porous and ashen white colored fragments. After a certain period, the physical elements in each piece of the bone fragments is believed to amalgamate into dense, hard, crystal-like pebbles of various hues of translucency and opacity. The crystal like sarira is believe to able to transform itself from a single pebble into multiple pebbles or from multiple pebbles fused into a single pebbles. Even the hair, which were collected when the Arahant shaved his head each month is believe able to undergone a transformation similar to the cremated bone fragments.

After the cremation of a revered monk, it is customary in Thailand to distribute the remains to monk representing the various province of the country (so that it can be placed in public shrines), the revered monk disciples, his lay follower and general public.

The transformation of the bone fragments into sarira is believed to be the cleansing effect an Arahant has on his physical body elements (khandhas). The process of investigating the dhamma in deep samadhi for the purpose gaining awakening is contributing to the cleansing of the physical body element. After the awakening the physical body elements of an Arahant will remain unpolluted by the mental defilement (greed, hatred and delusion), at the same time an intrinsic level of samadhi that steadily works to cleanse the physical body element is maintained throughout the Arahant daily activities. The duration between the day an Arahant gain awakening and the day the Arahant passes away will have an effect on whether his remain will transform into sarira, as the cleansing of his physical body elements is a slow process.